Update 01_02_05.md

yo/Human Action/01_02_05.md

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-### The Principle of Methodological Singularism
+### Awọn Ilana ti oye okan
 
-No less than from the action of an individual praxeology begins its investigations from the individual action. It does not deal in vague terms with human action in general, but with concrete action which a definite man has performed at a definite date and at a definite place. But, of course, it does not concern itself with the accidental and environmental features of this action and with what distinguishes it from all other actions, but only with what is necessary and universal in its performance.
+Ko si kere ju lati išẹ ti iwadi nipa ishe eniyan bẹrẹ awọn iwadi rẹ lati iṣẹ kọọkan. O ko ni awọn ofin ajeji pẹlu igbese eniyan ni gbogbogbo, ṣugbọn pẹlu iṣẹ ti o niye ti ọkunrin kan ti o daju ti ṣe ni ọjọ kan pato ati ni ibi kan pato. Ṣugbọn, dajudaju, ko ni idaamu pẹlu awọn ẹya airotẹlẹ ati awọn ayika ti iṣẹ yii ati pẹlu ohun ti o ṣe iyatọ rẹ lati gbogbo awọn iṣẹ miiran, ṣugbọn pẹlu ohun ti o jẹ dandan ati gbogbo agbaye ni iṣẹ rẹ.
 
-The philosophy of universalism has from time immemorial blocked access to a satisfactory grasp of praxeological problems, and contemporary universalists are utterly incapable of finding an approach to them. Universalism, collectivism, and conceptual realism see only wholes and universals. They speculate about mankind, nations, states, classes, about virtue and vice, right and wrong, about entire classes of wants and of commodities. They ask, for instance: Why is the value of "gold" higher than that of "iron"? Thus they never find solutions, but antinomies and paradoxes only. The best-known instance is the value-paradox which frustrated even the work of the classical economists.
+Imọye ti unifasalismu ni lati igba akoko ti a ti dena wiwọle si idaniloju to wulo fun awọn iwadii nipa ishe eniyan, ati awọn alakoso agbaye ni gbogbo igba ti ko ni anfani lati wa ọna kan si wọn. Iwajọpọ, igbimọ, ati idaniloju imọ-imọran nikan n wo awọn obirin nikan ati awọn orilẹ-ede. Wọn ṣe akiyesi nipa ẹda eniyan, awọn orilẹ-ede, awọn ipinle, awọn kilasi, nipa ti iwa-rere ati igbakeji, ọtun ati aṣiṣe, nipa gbogbo awọn ẹya-ara ti o fẹ ati ti awọn ohun elo. Wọn beere, fun apẹẹrẹ: Idi ni iye ti "wura" ti o ga ju ti "irin" lọ? Bayi wọn ko ri awọn solusan, ṣugbọn awọn apaniyan ati awọn apọnilikan nikan. Àpèjúwe ti o dara julọ ni apẹẹrẹ-paradox eyiti o fa ibanuje paapaa iṣẹ awọn oṣowo aje.
 
-Praxeology asks: What happens in acting? What does it mean to say that an individual then and there, today and here, at any time and at any place, acts? What results if he chooses one thing and rejects another?
+Iwadii nipa ishe eniyan beere: Ohun ti o ṣẹlẹ ni osere? Kini o tumọ si sọ pe eniyan kan lẹhinna ati nibẹ, loni ati nibi, nigbakugba ati ni eyikeyi ibi, ṣe iṣe? Kini awọn esi ti o ba yan ohun kan ati ki o kọ miiran?
 
-The act of choosing is always a decision among various opportunities open to the choosing individual. Man never chooses between virtue and vice, but only between two modes of action which we call from an adopted point of view virtuous or vicious. A man never chooses between "gold" and "iron" in general, but always only between a definite quantity of gold and a definite quantity of iron. Every single action is strictly limited in its immediate consequences. If we want to reach correct conclusions, we must first of all look at these limitations.
+Igbese ti yan jẹ nigbagbogbo ipinnu laarin awọn oriṣiriṣi awọn anfani ti ṣii si yan ẹni kọọkan. Eniyan ko yan laarin iwa-rere ati idakeji, ṣugbọn nikan laarin awọn ọna iṣe meji ti a pe lati oju-ọna ti o yẹ ni iwa-rere tabi iwa-buru. Ọkunrin kan ko yan laarin "wura" ati "irin" ni apapọ, ṣugbọn nigbagbogbo nikan laarin iwọn iyeyeye ti wura ati iyeye ti o pọju irin. Gbogbo igbesẹ kọọkan jẹ opin ni opin ni awọn abajade lẹsẹkẹsẹ rẹ. Ti a ba fẹ lati wa awọn ipinnu ti o tọ, a gbọdọ kọkọ wo gbogbo awọn idiwọn wọnyi.
 
-Human life is an unceasing sequence of single actions. But the single action is by no means isolated. It is a link in a chain of actions which together form an action on a higher level aiming at a more distant end. Every action has two aspects. It is on the one hand a partial action in the framework of a further-stretching action, the performance of a fraction of the aims set by a more far-reaching action. It is on the other hand itself a whole with regard to the actions aimed at by the performance of its own parts.
+Igbesi aye eniyan jẹ ilana ti ko ni idaniloju awọn iṣẹ kan. Ṣugbọn iṣẹ-ṣiṣe nikan jẹ nipasẹ ọna ti ko ya sọtọ. O jẹ ọna asopọ kan ninu pq awọn iṣẹ ti o jọpọ ṣe iṣẹ kan ni ipele ti o ga julọ ti o fẹ ni opin ti o jina. Gbogbo iṣe ni awọn aaye meji. O jẹ ni apa kan iṣẹ apa kan ninu ilana ti iṣẹ ilọsiwaju, iṣiṣe ida kan ninu awọn idojukọ ti a ṣeto nipasẹ iṣẹ ti o ga julọ. O wa ni apa keji paapaa gbogbo ohun ti o nii ṣe si awọn iṣẹ ti iṣe nipasẹ awọn iṣẹ ti ara rẹ.
 
-It depends upon the scope of the project on which acting man is intent at the instant whether the more far-reaching action or a partial action directed to a more immediate end only is thrown into relief. There is no need for praxeology to raise questions of the type of those raised by *Gestaltpsychologie*. The road to the performance of great things must always lead through the performance of partial tasks. A cathedral is something other than a heap of stones joined together. But the only procedure for constructing a cathedral is to lay one stone upon another. For the architect the whole project is the main thing. For the mason it is the single wall, and for the bricklayer the single stones. What counts for praxeology is the fact that the only method to achieve greater tasks is to build from the foundations step by step, part by part.
+O da lori abajade ti ise agbese na eyiti eniyan aiṣedede ṣe ipinnu ni nigbakanna boya igbẹkẹle ti o ni ilọsiwaju tabi iṣẹ ti o ni ipa kan ti o fẹ si opin diẹ sibẹ ni a sọ sinu iderun. Ko si nilo fun igbọye-ọrọ lati gbe awọn ibeere ti iru awọn ti a gbe soke nipasẹ * Gestaltfichologi *. Ọnà lọ si iṣẹ awọn ohun nla ni lati ma ṣaṣeyọri nipasẹ awọn iṣẹ ti awọn iṣẹ-ṣiṣe ti o wa ni apakan. Katidira jẹ nkan miiran ju kojọpọ okuta ti o dara pọ. Ṣugbọn ọna kan ti o kọ fun katidira ni lati gbe okuta kan si ekeji. Fun oluṣaworan gbogbo agbese ni nkan akọkọ. Fun awọn ọṣọ o jẹ odi kan, ati fun awọn kolekole awọn okuta kan. Ohun ti o ṣe pataki fun ẹkọ imuduro-ọrọ ni otitọ pe ọna kan lati ṣe awọn iṣẹ-ṣiṣe ti o tobi julọ ni lati kọ lati awọn ipilẹ igbese nipa igbese, apakan nipasẹ apakan.